3?8 PBNAMOZ---CONTRITZOIL [Bool II. deficiency ref'erred to is forsab? sin. This practical part is over- looked, counteracted, or rendered unnecessary', by resolutions amendment, absolution, penances, and what pertains to them. All we have to top/on their doctrine of contrition will principally refer to the practical use to which it is applied. 2. In the first place, then, we afRrm that their doctrine ? contrition contradict8 the Scripture notion of repentance, which includes not only a sorrow for sin, a hatred of it, and a resolution against it, but for#a?h? of it also. Only "he that confesseth and FOitSAKITH his sins shall find mercy." Let a man be ever so much grieved on account of sin, and purpose ever so much to forsake it, yet, if he continue in the same vicious course, he is not a true penitent. The word b?r which true evangelical repentance is expressed, signifies not a tran- sient passion for having offended ?od, or a sudden purpose to change our lives, but it signifies an actual change of the mind and will--a transformation of the soul from bad principles to good. And where this change is made, there must of necessity follow a new life--a habit o?' such actions as are agreeable to the laws of Ood. ?y sorrow for sin, which is what Roman Catholics mean 5y contrition, is not re- pentante, and cannot procure pardon; but it is only a good disposition, or right preparatien or expression of true repentance. This the apesde tells us: "Oodly sorrow worketh repentance to salvation not to be repented of," 2 Cor. vii, 10. If this godly sorrow worketh or produceth repentance, it certainly cannot be 'repentance itself. 3. But this doctrine, that contrition, with confession and absolution, places a man in a state of salvation, is not only again8t Scripture, but it is also productive of immorality in conduct; for it gives a person that believes it encouragement to continue in sin during his life, cause it puts him ot? from thinking. there is ever any necessity he should reform hi8 !?e. According to this doctrine, it is but being sorry for sin when a man comes to confession, and resolving to do so no more, and present]y, upon the priest's pronouncing a few words, he is absolved from the guilt of sin, put in the favonr of Ood, and if he die that moment he shall finaJJy be saved. Well, but what if he do not perform his resolutions, but return again to sin ? It is only to repeat the same medicine, be sorry again, resolve agaht, take absolution again, and then he becomes as righteous as ever he was before; and so of'ten as he thus repents, 8o often are his sins forgiven. And at last, though the man may have continued all his life in sin, this repentance and this absolution shall as certa?inly bring him to heaven as if' he had lived a holy and innocent life; except the punishments of' purgatory, which he must endure, unless they are done away by satisfactions and indul- gences. Upon these principles, how can a sinner that is in love with bib sirm ever think himself obliged to reform ? What man can be per- suaded to break off his sins by* righteousness, when he can find pardon and salvation on such easy terms ? 4. We have giYen hitherto, as it respects this part, the most fayour- able representation of their doctrine of contrition, and such as their greatest casuists maintain. But it is generally thought to be too strict and 8evere for the sinners they have to deal with; they have therefore easier conditions for penitents than these mentioned. Contrition is too heavy a burden; therefore they have found an easier way, (still sup-, 1
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